1 Kings 21:13

KJV

And there came in two men, children of Belial, and sat before him: and the men of Belial witnessed against him, [even] against Naboth, in the presence of the people, saying, Naboth did blaspheme God and the king. Then they carried him forth out of the city, and stoned him with stones, that he died.

KJV (with Strong's)

And there came {H935} in two {H8147} men {H582}, children {H1121} of Belial {H1100}, and sat {H3427} before him: and the men {H582} of Belial {H1100} witnessed {H5749} against him, even against Naboth {H5022}, in the presence of the people {H5971}, saying {H559}, Naboth {H5022} did blaspheme {H1288} God {H430} and the king {H4428}. Then they carried him forth {H3318} out {H2351} of the city {H5892}, and stoned {H5619} him with stones {H68}, that he died {H4191}.

Complete Jewish Bible

The two good-for-nothing men came in and sat opposite him, and these scoundrels publicly accused Navot, saying, "Navot cursed God and the king." So they took him outside the city and stoned him to death,

Berean Standard Bible

And the two scoundrels came in and sat opposite Naboth, and these men testified against him before the people, saying, “Naboth has cursed both God and the king!” So they took him outside the city and stoned him to death.

American Standard Version

And the two men, the base fellows, came in and sat before him: and the base fellows bare witness against him, even against Naboth, in the presence of the people, saying, Naboth did curse God and the king. Then they carried him forth out of the city, and stoned him to death with stones.

Commentary

### SUMMARY
1 Kings 21:13 vividly portrays the tragic climax of Queen Jezebel's malevolent scheme to seize Naboth's ancestral vineyard. Following King Ahab's covetous desire and Naboth's righteous refusal to sell his inheritance, Jezebel orchestrates a meticulously planned judicial murder. This verse details the arrival of two corrupt witnesses, "children of Belial," who falsely accuse Naboth of blaspheming God and the king. This fabricated charge, a capital offense under Mosaic law, leads to Naboth's immediate removal from the city and his execution by stoning, thereby unjustly clearing the way for Ahab to claim the vineyard.

### CONTEXT
* **Literary Context:** This verse is the devastating culmination of the narrative found in [1 Kings 21](/1_kings/21 "1 Kings 21 - Naboth's Vineyard"). The chapter opens with King Ahab's covetous desire for Naboth's vineyard, which is adjacent to his palace. When Naboth steadfastly refuses to sell his family inheritance, citing Mosaic law ([Leviticus 25:23](/leviticus/25-23 "Leviticus 25:23 - Land Redemption Laws")), Ahab retreats in a fit of sulking. Queen Jezebel, a fervent worshipper of Baal and a ruthless manipulator, intervenes. She scoffs at Ahab's weakness and promises to acquire the vineyard for him. Jezebel then writes letters in Ahab's name, sealed with his signet ring, instructing the elders and nobles of Naboth's city to proclaim a fast, seat Naboth prominently, and then suborn two "children of Belial" to bear false witness against him. The false charge of blasphemy against God and the king is designed to ensure Naboth's death and the confiscation of his property, as per legal precedent for treasonous acts. Verse 13 describes the execution of this wicked plot, sealing Naboth's fate.

* **Historical & Cultural Context:** The events of [1 Kings 21](/1_kings/21 "1 Kings 21 - Naboth's Vineyard") unfold during the reign of King Ahab and Queen Jezebel in the northern kingdom of Israel, a period marked by profound spiritual apostasy and moral decay. Jezebel, a Phoenician princess, aggressively promoted Baal worship, challenging the worship of Yahweh and introducing foreign legal and ethical norms. This narrative highlights the clash between Israelite covenant law, which protected ancestral land inheritance and demanded righteous justice, and the pagan absolutism of the monarchy, which could pervert justice for personal gain. The public trial and stoning were common forms of execution for capital offenses, particularly blasphemy ([Leviticus 24:16](/leviticus/24-16 "Leviticus 24:16 - Penalty for Blasphemy")) or treason, and the requirement for two or three witnesses ([Deuteronomy 19:15](/deuteronomy/19-15 "Deuteronomy 19:15 - Requirement for Multiple Witnesses")) was a legal safeguard against false accusations, meticulously but cynically observed by Jezebel.

* **Key Themes:** The narrative of Naboth's vineyard profoundly illustrates several critical themes. First, it powerfully exposes the **abuse of power** and **injustice**, where royal authority is wielded not for the welfare of the people or the upholding of divine law, but for selfish gain and the oppression of the innocent. Jezebel's actions represent a complete perversion of the judicial system. Second, the story underscores the destructive nature of **covetousness**, as Ahab's initial desire for the vineyard ([Exodus 20:17](/exodus/20-17 "Exodus 20:17 - The Tenth Commandment Against Coveting")) escalates into a conspiracy to commit murder. Third, it highlights the egregious sin of **false witness and perjury**, a direct violation of the Ninth Commandment ([Exodus 20:16](/exodus/20-16 "Exodus 20:16 - The Ninth Commandment Against False Witness")), leading to the death of an innocent man. Finally, the entire episode demonstrates a profound **contempt for God's law** concerning land inheritance, the sanctity of life, and the administration of justice, reflecting the widespread spiritual apostasy and moral corruption prevalent in Israel under Ahab and Jezebel's rule.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Belial (Hebrew, _beliyya'al'_):** This term, often translated as "worthlessness," "wickedness," or "scoundrel," is used to describe individuals utterly devoid of moral character, lawless, and rebellious. The phrase "children of Belial" (`ben-beliyya'al`) signifies those who embody this depravity, acting as agents of evil. In this context, it marks the two false witnesses as morally bankrupt individuals willing to commit perjury for personal gain, highlighting the depths of Jezebel's corruption in recruiting such men.
* **Blaspheme (Hebrew, _barak'_):** While `barak` typically means "to bless," in contexts of cursing God or the king, it is used euphemistically to avoid uttering the actual curse. Here, it carries the sense of reviling, cursing, or renouncing God and the king. This was a capital offense under Mosaic law ([Leviticus 24:16](/leviticus/24-16 "Leviticus 24:16 - Penalty for Blasphemy")), making the accusation against Naboth a direct death sentence. The dual accusation against both God and the king served to solidify the charge as both religious apostasy and political treason, justifying his execution and the confiscation of his property.

#### Verse Breakdown
* **"And there came in two men, children of Belial, and sat before him:"** This clause details the execution of Jezebel's meticulously planned conspiracy. The presence of "two men" is crucial, as Mosaic law required at least two witnesses for a capital conviction ([Deuteronomy 17:6](/deuteronomy/17-6 "Deuteronomy 17:6 - Requirement of Witnesses for Capital Offenses")). Their designation as "children of Belial" immediately identifies them as wicked, morally corrupt individuals, highlighting the perversion of justice. Their sitting "before him" indicates their role as accusers in a public, albeit rigged, trial.
* **"and the men of Belial witnessed against him, [even] against Naboth, in the presence of the people, saying, Naboth did blaspheme God and the king."** This is the core of the false accusation. The "witnessing" is a legal act, but here it is entirely fabricated, a deliberate act of perjury. The public nature of the accusation ("in the presence of the people") lends a veneer of legitimacy to the proceedings, aiming to justify the subsequent actions in the eyes of the community. The specific charge—blasphemy against both God and the king—is a calculated move, ensuring a death sentence and allowing the crown to seize Naboth's property as forfeited.
* **"Then they carried him forth out of the city, and stoned him with stones, that he died."** This final clause describes the swift and brutal execution. Stoning was the prescribed method of execution for blasphemy and other severe offenses in Israel. The act of carrying him "forth out of the city" was customary for executions, preventing the defilement of the city itself. The immediate stoning signifies the complete and irreversible triumph of Jezebel's wickedness, resulting in Naboth's unjust death and the successful acquisition of his vineyard by Ahab.

#### Literary Devices
The narrative of 1 Kings 21:13 is rich with literary devices that amplify its theological and moral impact. **Irony** is prominent, as the very legal system designed to uphold justice and protect the innocent is perverted to commit murder under the guise of law. Jezebel meticulously follows the letter of the law (requiring two witnesses, a public trial, a capital charge) while utterly violating its spirit, creating a chilling facade of legality for a heinous crime. There is a strong element of **contrast** between Naboth's steadfast adherence to God's law regarding ancestral inheritance and Jezebel's blatant disregard for divine and human ethics. The vineyard itself functions as **symbolism**, representing not merely a piece of land but Naboth's heritage, his covenant fidelity, and his very life, all of which are violently seized. The swift and brutal execution serves as a **climax** in the narrative arc of Ahab and Jezebel's reign, marking a new low in their moral depravity and foreshadowing the severe divine judgment that will follow ([1 Kings 21:17-24](/1_kings/21-17 "1 Kings 21:17-24 - Elijah's Prophecy Against Ahab and Jezebel")).

### THEOLOGICAL AND THEMATIC CONNECTIONS
The unjust execution of Naboth in 1 Kings 21:13 serves as a stark theological commentary on the nature of justice, the dangers of unchecked power, and the sanctity of life. It demonstrates that true righteousness is not merely about adhering to the outward forms of law, but about upholding its spirit, which is rooted in God's character of justice and mercy. The narrative underscores the biblical principle that God sees and abhors injustice, and that while human systems may be corrupted, divine justice will ultimately prevail. This event highlights the profound moral decay that can occur when a nation abandons its covenant with God, leading to the oppression of the vulnerable and the perversion of truth. It reminds us that our actions, especially those involving power and authority, have eternal consequences and are subject to God's ultimate judgment.

* [Deuteronomy 19:15](/deuteronomy/19-15 "Deuteronomy 19:15 - Requirement for Multiple Witnesses")
* [Proverbs 19:5](/proverbs/19-5 "Proverbs 19:5 - Punishment for False Witness")
* [Romans 13:1-7](/romans/13-1 "Romans 13:1-7 - Submission to Governing Authorities")

### REFLECTION AND APPLICATION
The story of Naboth's vineyard and his unjust death in 1 Kings 21:13 offers profound lessons for believers today. It calls us to a vigilant commitment to truth and justice, especially in a world where power is often abused and integrity is compromised. We are reminded that covetousness, even for seemingly small things, can escalate into devastating sin, urging us to guard our hearts against unchecked desires and cultivate contentment. Furthermore, this narrative challenges us to consider our role in upholding righteousness within our communities and nations. While Naboth suffered an earthly injustice, the subsequent divine judgment on Ahab and Jezebel ([1 Kings 21:20-24](/1_kings/21-20 "1 Kings 21:20-24 - Elijah's Prophecy Against Ahab and Jezebel")) assures us that God is sovereign over all human evil and will ultimately bring about perfect justice. This should inspire us to trust in God's ultimate vindication, even when we experience or witness profound injustice, and to actively pray and work for the establishment of God's kingdom values in our world.

#### Questions for Reflection
* **How does this narrative challenge our understanding of justice in a fallen world, and what is our responsibility when we witness its perversion?**
* **In what ways might we, like Ahab, allow unchecked desires for possessions or status to lead us into sin or compromise our integrity?**
* **What lessons can we draw from Naboth's steadfastness in upholding his ancestral inheritance, even in the face of immense pressure?**
* **How does the ultimate divine judgment against Ahab and Jezebel strengthen our faith in God's sovereignty and ultimate justice?**

### FAQ
**Why were "two men" specifically needed for the accusation against Naboth?**

Answer: The requirement for "two men" was a crucial detail in Jezebel's plot, designed to give a false veneer of legality to Naboth's execution. Under Mosaic law, specifically [Deuteronomy 17:6](/deuteronomy/17-6 "Deuteronomy 17:6 - Requirement of Witnesses for Capital Offenses") and [Deuteronomy 19:15](/deuteronomy/19-15 "Deuteronomy 19:15 - Requirement for Multiple Witnesses"), a person could not be put to death on the testimony of a single witness; at least "two or three witnesses" were required. This legal safeguard was intended to prevent false accusations and ensure justice. Jezebel, though pagan, understood and exploited this legal formality, meticulously following the letter of the law while utterly violating its spirit by suborning false witnesses.

**What does "children of Belial" mean, and why is it significant here?**

Answer: The Hebrew phrase `ben-beliyya'al`, translated as "children of Belial," literally means "sons of worthlessness" or "sons of wickedness." It is a strong term used throughout the Old Testament to describe individuals who are depraved, lawless, and utterly devoid of moral character, often associated with rebellion against God and authority (e.g., [1 Samuel 2:12](/1_samuel/2-12 "1 Samuel 2:12 - Eli's Wicked Sons")). Its significance in [1 Kings 21:13](/1_kings/21-13 "1 Kings 21:13 - Naboth's Execution") lies in revealing the moral caliber of the men Jezebel recruited to bear false witness. They were not merely mistaken or misinformed; they were inherently wicked individuals willing to commit perjury for gain, highlighting the extreme corruption and moral decay that characterized Jezebel's reign and her methods.

**What happened to Ahab and Jezebel after this event?**

Answer: God did not let Naboth's murder go unpunished. Immediately after Ahab took possession of the vineyard, the prophet Elijah confronted him, pronouncing a severe divine judgment upon Ahab and his house ([1 Kings 21:17-24](/1_kings/21-17 "1 Kings 21:17-24 - Elijah's Prophecy Against Ahab and Jezebel")). Elijah prophesied that dogs would lick up Ahab's blood where Naboth's blood was shed, and that Jezebel would be devoured by dogs by the wall of Jezreel. Though Ahab humbled himself, delaying the full judgment on his house until after his death, the prophecies were ultimately fulfilled. Ahab was killed in battle, and dogs licked his blood from his chariot ([1 Kings 22:34-38](/1_kings/22-34 "1 Kings 22:34-38 - Ahab's Death")). Years later, Jezebel met a gruesome end, thrown from a window and devoured by dogs, leaving only her skull, feet, and hands, precisely as prophesied ([2 Kings 9:30-37](/2_kings/9-30 "2 Kings 9:30-37 - Jezebel's Death")).

### CHRIST-CENTERED FULFILLMENT
The tragic narrative of Naboth's unjust execution in [1 Kings 21:13](/1_kings/21-13 "1 Kings 21:13 - Naboth's Execution") finds its ultimate, profound fulfillment in the person and work of Jesus Christ. Naboth, an innocent man, was falsely accused and condemned to death by a perverted legal system, all to satisfy the covetous desires of a corrupt ruler. This foreshadows the ultimate innocent victim, Jesus, who was likewise subjected to a rigged trial, bore false witness ([Matthew 26:59-61](/matthew/26-59 "Matthew 26:59-61 - False Witnesses Against Jesus")), and was condemned by both religious and political authorities to satisfy the envy and fear of those in power ([Mark 15:10](/mark/15-10 "Mark 15:10 - Pilate's Awareness of Envy")). Just as Naboth was "carried forth out of the city" to be stoned, Jesus was led outside the city gates to be crucified ([Hebrews 13:12](/hebrews/13-12 "Hebrews 13:12 - Jesus Suffered Outside the Gate")). However, unlike Naboth, whose death resulted in the triumph of injustice, Christ's death was a redemptive sacrifice, the ultimate act of justice where the spotless [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God") bore the sins of the world. His resurrection then vindicated Him and guaranteed that ultimate justice will prevail, establishing His eternal kingdom where righteousness dwells ([2 Peter 3:13](/2_peter/3-13 "2 Peter 3:13 - New Heavens and New Earth of Righteousness")). Jesus, the true King, unlike Ahab, perfectly upholds God's law and will one day return to judge the living and the dead, ensuring that every injustice is rectified and every tear is wiped away ([Revelation 21:4](/rev/21-4 "Revelation 21:4 - No More Death or Mourning")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.